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APPAMADA

APPAMĀDA

Handa dani bhikkhave amantayami vo:
"Vaya-dhamma sankhara, appamadena sampadethati."

 

§

 

There you are, then, Beggars! I craft this counsel for you:

The own-made is a flighty thing, I say
get yourselves out of this sputtering madness!

 

This was the final word of the Tathagata.
DN 16: Maha Parinibbana Suttanta

 

Unslakable

The wanting of the world is a unslakable thirst.

MN 82: Ratthapalasutta

 

The Well-Said

Five, Beggars, are the dimensions
making up the well-said,
not badly said,
the blameless,
unblamable by the wise.
What five?
What is said, is said at the right time.
What is said, is said truthfully.
What is said, is said in a polished manner.
What is said, is said sticking to the point.
What is said, is said with a heart of friendly vibrations.
These, beggars, are the dimensions
making up the well-said,
not badly said,
the blameless,
unblamable by the wise.

—AN 5.198

 

Allies

These are The Five Allies of the Seeker After Knowledge and Vision:
 
Trust that the Buddha knew what he was talking about,
Fear-of-Blame for doing wrong in Body, Speech and Mind,
Sense-of-Shame for doing the unworthy in Body, Speech and Mind,
Energy to make the effort, and
the Wisdom to know the High Road, the Low Road and the time to let go.

—AN 5:1.2

 

Dhammacakkhu

Yam kiñci samudaya-dhammam
sabbam tam nirodha-dhammam

 

The Dhamma-Eye

Whatever it is, a thing that comes to be,
is a thing that ends completely.

 

Attanañ ce piyam jañña
na nam papena samyuje
na hi tam sulabham hoti
sukham dukkatakarina

Who as friend would know the self,
do not to evil ways be bound,
for not sweet is found to be the gain,
where pleasure's found in giving pain.

— SN SAGV 3.4

 

N'aham kassaci kiñcanam tasmim
na ca mama katthaci kiñcanam n'atthi

Neither am I anywhere anything that's that
Nor is there anywhere anything for me.

AN 4.5 (185): Brahmin Truths

 

"It is through mentally tracing things back to their origins,
by making the effort to track paths to their sources, beggars,
that I have reached incomparable freedom,
seen incomparable freedom with my own eyes.
And you, too, beggars,
mentally trace things back to their origins,
make the effort to track paths to their sources,
that you may reach incomparable freedom,
see incomparable freedom with your own eyes."

SN SAGV 4.4: Pasa

 

"Yo kho Dhammam passati so mam passati
yo mam passati so Dhammam passati"

He who sees Dhamma sees me
he who sees me sees Dhamma

—SN 3 4.5: Vakkali

 

The Getting High that Leads to Knowing and Seeing

And what is it, friends, that is the way of getting high
that when developed and made much of
results in knowing and seeing?
Here, friends a beggar focuses his mind on the perception of light.
Fixing on the perception of day,
as by day, so by night,
as by night so by day.
Thus he unblindfolds his heart and
reveals a mind of surpassing brilliance.
This, friends, is that way of getting high
that when developed and made much of
results in knowing and seeing.

DN: 33: Sangitisutta

 

The Mustard Seed

Not town law, nor city law
Nor law for this group or that
But for all the world and gods above
This is the law:
Nothing Lasts!

—Gotami the Lean

 

The Diety of the Mountain

In Praise of Bhadda Kundalakesa

Not in every case is man the wiser ever
Woman, too, when swift to reckon, may ever prove as clever
Not in every case is man the wiser reckoned
Woman, too, we'd reckon clever, if'n ever'd think a second.

 

I, Ananda, do not behold one material shape
wherein is delight, wherein is content,
but that from its changing and becoming otherwise
there will not arise grief, sorrow, suffering,
lamentation and despair.

MN: 122: Emptiness (Greater), pp 154, PTS, Horner, trans

 

Little, Beggars, is the time here for Man
— a mere turn in the road.
Live skillfully!
Make the Best of Life!
Not for the born is the Deathless!
He who lives long, Beggars,
lives but a hundred rains,
or but a little more.

SN 1.4.9

 

Good, Beggars, is the practice,
from time to time,
of reviewing one's own faults;
good, too, is the practice
of reviewing the faults of others
from time to time.
Good, Beggars, is the practice,
from time to time,
of reviewing one's own attainments;
good, too, is the practice
of reviewing the attainments of others
from time to time.

—AN 4.7

 

Gain and Loss,
honor and dishonor,
Praise and blame,
pleasure and pain;
Impermanent, human conditions, ending things;
things vulnerable to reversal!

Recognizing and reflecting,
the wise consider these:
things vulnerable to reversal!

By the pleasant not stirred up in heart,
nor by the unpleasant repulsed,
Tranquilized, gone past all that,
neither collaborating nor resisting,
Walking the path free of lust,
sorrowless,
knowing the highest knowing
passed beyond.

—AN 4.5

 

By whatsoever fears beset, beggars,
all such arise in the fool not the wise.

—AN 3.1

 

Honored with Favors,
Disfavored, or Both;
High Minded, Unshakable,
Living Carefully,
A Steady Flame,
He overlooks the view
Unbounded:
A Good Man

—SN NV 17:10

 

Gotama to his son:

... Rahula,
I say of anyone who has no shame at intentional lying:
There is no evil deed he cannot do.

—MN 61: Rahulovadasutta

 

Non-disease the highest gain
The highest pleasure, Nibbana
And of Ways, the Eight Dimensioned
A peaceful deathless journey is.

—The Buddhas of Old
—MN 75: Magandiyasutta

 

Born of faith, approaching
of approaching, sticking around
of sticking around, giving ear
of giving ear, hearing Dhamma
of hearing Dhamma, keeping it in mind
of keeping it in mind, testing retained Dhamma
of testing retained Dhamma, accepting the understood
of accepting the understood is born wanting.
Born of wanting, determination
of determination, weighing
of weighing, taking a stand.
Taking a stand one in this very body
reaches the truth
and penetrating it with wisdom, sees.

—MN 95: Cankisutta

 

Hard Times

Should you, beggars, happen to see one who has fallen on hard times,
someone hard to look at,
you can say:
"Such is such as such as I
in this long inconstant time gone bye."

How come?

Out of reach of the mind, beggars,
is the start of one's run-around,
not known is the beginning point of
beings reigned in by blindness,
bridled by thirst,
rolled-up in this our run'n-round.

— SN NV 15.11